Yet, while the royal favour and protection was extended to these individuals, the edict was still in force against the race, and again Esther besought the king to interpose his power and protection.  The laws of the Medes and Persians, however impolitic and unjust, could not be repealed.  The king had no power over the statutes he had made.  Like the deeds of life, once passed, they were unchangeable.  He might regret the act, he might deprecate the influence thus put in operation, but he could neither recall nor cancel them; and one instance attempted might have destroyed the royal power.

Although Haman was removed, his family were numerous, and there was doubtless a large class of his ancient tribe who viewed him as the lineal descendant of their monarchs and entitled to their allegiance.  They expected to share his triumphs, and, disappointed and exasperated, they would be ready to avenge his death.  Haman being recognised as the highest officer of Ahasuerus and as his chief counsellor as well as favourite, he had great power and influence, and doubtless had a large party in his interests—­either won by past favours or hope of future wealth and honour.  At the same time all the discontented and turbulent of the land would be ready to join an outbreak which made the murder of any Jew lawful, where it could be accomplished, and which gave their possessions to those who were their destroyers.

All that Ahasuerus could do to avert the threatened extermination of the children of Israel, was to allow them to defend themselves if any dared to attack them.  The whole empire was convulsed with the desperate struggle between the Jews and the faction of Haman; and while the royal authority aided the Jews in Shushan, so that they were entirely victorious, seventy-five thousand of their assailants perished in the provinces, where we are told the Jews gathered themselves together and stood for their lives; and it is recorded to their honour, that upon the spoil of their enemies they laid not their hands.  And all this suffering and blood was the result of the policy of Haman.  The Jews were not the aggressors, although they came off victors.

It was the last conflict between the nations of Amalek and Israel, and threatening and prophecy were thus fulfilled while both nations were strangers and exiles from their own lands; and while the tribe of Amalek perished, the sons of Haman, who probably led the conflict in Shushan, were condemned to the same ignominious death which their father had suffered.  We infer their actual guilt from the fact that they seem to be unmolested until the day appointed for the extermination of the Jews.  As leaders of the tumult they deserved the doom they received.

The lot is from the Lord; and the day of vengeance thus deferred from Haman’s regard to the casting of the lot, gave the Jews full time to prepare themselves to resist their foes, and defend themselves after the issuing of the second edict, by which they were empowered to act on their own defence, and to repel openly by armed resistance.